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Allāh has ordained man to be his viceroy on the earth and decorated the universe for him. He deployed plants and animals in the service of man. Human fulfills their needs from plants and animals and gets comfort and satisfaction from them as Allāh announces, “And for you is to stay awhile on the earth and getting advantage from it”. On another occasion Allāh says. “And he made animals of all sorts in which there is stuff for you to avoid cold and other advantages besides, And you eat from them”. But ‘Sharī’ah Muṭahharah’ has set certain principles, laws, and injunctions for obtaining advantages from the plants and animals scattered in the world. In those injunctions, certain exploitation of plants and animals is permissible while others are not. For example, it is permissible to eat the flesh of certain animals while forbidden to eat the flesh of some animals. Similarly, plants and Inanimate Objects which are harmful to health have been declared as ‘Ḥarām’. In the article at hand, the status, permissibility, and non-permissibility of plants animals and their components have discussed to see which components of plants and animals are ‘Ḥalāl’ and which are ‘Ḥarām’.

Deen (the Path) is a guidance. Opinion is established about different Deens after extensive study of them. In such circumstances where Deen e Islam is distinguished in other aspects, its name itself is a distinction. Because the listener is invited to peace. Which Deen? The Deen of Peace altogether. Which Deen? The Deen of peace and protection etc. Its name becomes an obsession and absorption for the wise. In such situations, where beneficial and harmful are discussed under Islamic Shariah, it explain them in its own lovely manner. The reading and understanding of which provides moderation in different affairs of life. Some questions are raised. What is meant by harm? What is the reason for prohibiting harm? What is the standard of harm? Whether the use of anything which can harm humans is allowed or not? In this article, an attempt has been made to answer these questions.

There always remain some historical objects related to religion, culture, nation, and personalities, etc. which are called Relics. For the protection of these relics, there are two different viewpoints. Some scholars deny their gracefulness and consider these as the source of polytheism, on the other hand, some scholars claim their gracefulness and recognize that this conception of considering these relics as the source of polytheism is improper. This research tries to explore this issue and to find out the true Islāmic point of view. The study has been carried in the light of the verses of the Qurān, Ḥadīth of Holy Prophet Muḥmmad Ṣallā Allāhu ʿalayhi wa-sallam the practices of the companion of Holy Prophet Muḥmmad Ṣallā Allāhu ʿalayhi wa-sallam and the opinions of the grand scholars of the earlier centuries of Islām. The findings suggest that protecting the Holy Relics itself is permissible. Furthermore, it also suggests that seeking grace from those relics is also permissible if restrained to limits where the basic injunctions of Islām do not get distorted.

Muḥadithīn have played a dynamic role in the preservation and compilation of Ḥadīth of the Prophet (SAW). Among them the contribution of Imam Bukhārī is unavoidable and remarkable in the field of Ḥadīth and its sciences. Since, he is known “Hafiz and Compiler” and considered as “Imam” and “authority” in the field of both higher and lower criticism. His book "Al-Tārīkh al Kabīr" (08 volumes) is considered as one of the ancient books in field of Ḥadīth and its sciences. This paper aims to describe the methodology of Imam Bukhārī in Al-Tārīkh al Kabīr. He described the biography of thirteen thousand seven hundred and seventy nine only (13779) in alphabetic order. Although his methodology was to mention names of the narrators alphabetically, but in respect with the Prophet (SAW), he gave place to eleven narrators among the companion whom names were started with the names of “Muhammad”. In the Methodology of Imam Bukhārī (RA), it is found that either the narrators are rejected or given authenticity, on the basis of not only his own examinations but he relied on the sayings of other Muḥadithīn as well. It is also pertinent to mention that he awarded degree to a little number of the narrators while left over most of the narrators undecided, because the main objective of the book was to portray the biographies of the narrators rather to make analysis of all the narrators.

It has been observed that in last few years the rate of demand of Divorce by the way of khula has up to some extent and became one of the major factors of distortion and instability in the society. Though we find the case of demand of Divorce (Khula) in the era of Holy Prophet Muhammad (Peace be upon him), but as the last option. Here, in our society it becomes the priority solution. This article covers the main reasons for demand of Divorce (Khula) and its appropriates solutions in the light of seerah of the Holy Prophet.